Part 3 (2/2)

Since I caretted the conversation that followed It was not judicious, and seems toreligious sentiination, and all other conversation on religious subjects that I reuard by y and lost her presence of mind I was her oldest child, and she had waited to see so on the subject I had see by nature rather to the reflective than perceptive class, and so had very little language At this distance of time I cannot, of course, remember the details of the conversation, but I ca not half so much of the truth as did that kind Face, close up toto be so wholly occupied with His creature The new i away up on the clouds, dressed in a black silk gown and cocked hat, the costu down upon the earth, and spying round a, in order to punish offenders by touching the them to everybody's censure Of courseto me, but what she did say, by subtle associations with the words she used, gave e, which I need not say rather checked than promoted my spiritual advancement

This experience has been of value to me as a teacher since, for it has effectually savedof children The Socraticinto the definite conscious thought God's revelation of Hie of authority and power to punish did not, I think, help, but rather puzzled my moral sense of which I was already conscious For I remember that I used to muse verymyself to be two persons I was clearly conscious of an inward conversation on all occasions of a question of right and wrong, when a higher and lower law distinctly uttered theu to be done was _transient_, I would do it only this _once_, and never again; and often I thus sinned against the very present God, which I think I ht not have done so presue other me with that kind face of Love Divine

When later in life I did learn that the re voice was unquestionably God, because He is the Love that I saw in my childish vision, the war between self-love and conscience ceased But this was not till a great body of death had been accumulated, which I have never shuffled off except in moments of hope

But to take up the thread of ain I would very earnestly say that the Socratic or conversationalinto a child's definite consciousness God's revelation of Hi of words, and if we are careful, we arten

Frbel inti an invisible Friend and Protectorthe nition of God called forth by her na the unseen Father atwith joy and love, or seeking to knohere so comes from The child feels already at such times the presence of the Infinite Cause, the Infinite Source of joy and goodness, and the naiven to this presence will not be an e with the nains, suggests that He is the Father of all alike, and all huether with Hiination[6]

This idea of one personal but coanization, is a quickening of the immortal personality, which has a date in ti of the body, and is our sense of identity[7]

FOOTNOTES:

[4] See Hazard's _Man a Creative First Cause_ A book published since this lecture was first given

[5] ”Order reigns in Warsaas the foration of the Poles to Russians in 1849 was announced in France

[6] See Frederic Denison Maurice's book on the Lord's Prayer, published by Hurd & Houghton

[7] See Appendix, note A

LECTURE IV

THE KINDERGARTEN

IN my last lecture I spoke of the ideal nursery; for only there, hitherto, has the divine method of education ever been co _the child_, ”trailing clouds of glory fro sht; while all that is wrong, whether proceeding fronorance or selfish wilfulness on the part of the adult, is indicated by its cries of fright and anger, which it behooves her to heed

How is it that, with the spectacle forever before our eyes of the mother and infant,coradual possession of his body, and joyous consciousness of his individuality),--how is it, I say, that we find education has lost its _ideal_, and as soon as the child leaves the nursery for the schoolrooun, ”with its blessedness at strife,” and which leaves us all such scarred and bewildered creatures as we find ourselves to be, as soon as we come to reflect?

But I must rearten, which follows hard upon the nursery

When the child's growing activities begin to require a larger social sphere than the nursery,--_ie_, at about three years old,--it was Frbel's plan to gather the children of several families into what he called a ”Child Garden,” and to extend the nursery law of _cherishi+ng_ (which is the dealing with living organis the in plays, in the first place, all the sweet charities of life This employs their physical forces, and oodness are social and generous

For the so-called ” out moral sentiments, as well as intellectual powers They can only be beautiful and enjoyable when they give mutual pleasure; and this involves that mutual reference and kind consideration of each other which leave no roo or action Moral education is the alpha and oiven by precept To _do_ the will of God,--_ie_, to obey theto others as ould have others do to us,” _even in play_, is the only way for children to know vitally the doctrine of ested a variety of these reatest care as to their intellectual as well as moral effect They always have a fanciful aie and affection, and to play theentle intellectual exercise, involved in learning by rote, reciting, and singing the songs that direct the plays, takes the rudeness out and puts intelligence into that exhilaration of the animal spirits which healthy children crave, and prevents it fro the mind; the joyous association of the children with each other aiding this effect In the sedentary plays, which are called ”occupations,” and in which the child is genially drawn into producing sys (albeit only little toys) which begin their artistic life, Frbel has had equal regard to the one beyond the age in which he is satisfied withthethat will last, a legitimate sense of property arises He feels that what he has ht and hich he knows that he has put into it are his own Frbel, therefore, would have hi, pause and appropriate it intentionally to some object of his love, reverence, or pity This will check the otherwise rampant propensity to hoard, and prevent the passions of avarice, vanity, and jealousy fro their appearance

In our co off_ their powers, and excelling others, is regularly cultivated in children by competition, as a stimulus to industry But this is as unnecessary as it is deleterious

For disinterested desire to confer pleasure, and express gratitude and love of others, is found by experience to be a surer stimulus to industry than the baser passions, and has the additional value of cultivating positive sweetness and active benevolence It is desirable, and really produces the greatest practical huard the to do the Heavenly Father's business frorow ”in favor with God and e will prove a divine wisdoo into a truly ordered and well governed child-garden, and see all the little children busy s for the Christifts, for all the friends they know or fancy, we shall see sufficient proofs that love is the truest quickener of industry, and love-inspired industry the true sweetener of the disposition and temper